22. Appearance (e/dovs). As commonly explained, abstain from everything that even looks like evil. But the word sig- nifies form or kind. Comp. L. iii. 22; J. v. 87, and see nearly the same phrase in Joseph. Ant. x. 3, 1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil.
Of evil (vovnpod). To be taken as a noun; not as an adjective agreeing with e’dovs form (from every evil form). The meaning of mrovnpds in N. T. cannot be limited to active evil, mischief, though it often has that sense. The same is true in LXX, where it sometimes means grudging or nig- gardly. See Sir. xiv. 4,5; xxxiv. 23.
23. The very God of peace (adrés 6 Geos Tis etpnuns). Better, the God of peace himself. God’s work is contrasted
* See J. H. Ropes, Die Spriiche Jesu, p. 141f.; B. F. Westcott, Intro- duction to the Study of the Gospels, 5th ed., p. 454; J. B. Lightfoot, on 1 Th. v. 21, in Notes on Epistles of St. Paul. Also the remarks of Borne- mann on this passage.
o2 WORD STUDIES IN THE NEW TESTAMENT. ([Cu. V-
with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Rom. xv. 88; xvi. 20; Philip. iv. 9; Heb. xiii. 20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God’s peace is not sentimental but moral. Hence the God of peace is the sanctifier. ‘ Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Mic. v. 5). Peace is associated with righteousness as a messianic blessing (Ps. Ixxii. 7; Ixxxv. 10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts x. 36). The gospel is the gospel of peace (Eph. ii. 17; vi. 15; Rom. x. 15). Christ is the giver of peace (J. xiv. 27; xvi. 33).
Sanctify (dyidoat). See on J. x. 36; xvii. 17. The pri- mary idea of the word is separation. Hence aycos, the stand- ard word for holy in LXX is, primarily, set apart. “Ayafew is 1. to separate from things profane and to consecrate to God; 2. to cleanse or purify as one set apart to holy uses.
Wholly (odoreAcis). N.T.°. So that nothing shall escape the sanctifying power. “OAos complete, and rédos end or consummation.
Spirit, soul, body (avetpa, vy, cOua). It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognised any such technical division, it was more probably twofold; the body or material part, and the imma- terial part with its higher and lower sides—svedua and avxy. See on Rom. vi. 6; vil. 5, 23; viii. 4; xi. 3 and footnote.
Be preserved entire (oAcKAnpov—rnpnbein). This is the rendering of Rey. and is correct. A. V. joins oAd«Anpoy with